mh_parser/vol_split/24 - Jeremiah/Chapter 37.xml

<div2 id="Jer.xxxviii" n="xxxviii" next="Jer.xxxix" prev="Jer.xxxvii" progress="42.59%" title="Chapter XXXVII">
<h2 id="Jer.xxxviii-p0.1">J E R E M I A H.</h2>
<h3 id="Jer.xxxviii-p0.2">CHAP. XXXVII.</h3>
<p class="intro" id="Jer.xxxviii-p1" shownumber="no">This chapter brings us very near the destruction
of Jerusalem by the Chaldeans, for the story of it lies in the
latter end of Zedekiah's reign; we have in it, I. A general idea of
the bad character of that reign, <scripRef id="Jer.xxxviii-p1.1" osisRef="Bible:Jer.37.1-Jer.37.2" parsed="|Jer|37|1|37|2" passage="Jer 37:1,2">ver. 1, 2</scripRef>. II. The message which Zedekiah,
notwithstanding, sent to Jeremiah to desire his prayers, <scripRef id="Jer.xxxviii-p1.2" osisRef="Bible:Jer.37.3" parsed="|Jer|37|3|0|0" passage="Jer 37:3">ver. 3</scripRef>. III. The flattering hopes
which the people had conceived, that the Chaldeans would quit the
siege of Jerusalem, <scripRef id="Jer.xxxviii-p1.3" osisRef="Bible:Jer.37.5" parsed="|Jer|37|5|0|0" passage="Jer 37:5">ver. 5</scripRef>.
IV. The assurance God gave them by Jeremiah (who was now at
liberty, <scripRef id="Jer.xxxviii-p1.4" osisRef="Bible:Jer.37.4" parsed="|Jer|37|4|0|0" passage="Jer 37:4">ver. 4</scripRef>) that the
Chaldean army should renew the siege and take the city, <scripRef id="Jer.xxxviii-p1.5" osisRef="Bible:Jer.37.6-Jer.37.10" parsed="|Jer|37|6|37|10" passage="Jer 37:6-10">ver. 6-10</scripRef>. V. The imprisonment of
Jeremiah, under pretence that he was a deserter, <scripRef id="Jer.xxxviii-p1.6" osisRef="Bible:Jer.37.11-Jer.37.15" parsed="|Jer|37|11|37|15" passage="Jer 37:11-15">ver. 11-15</scripRef>. VI. The kindness which
Zedekiah showed him when he was a prisoner, <scripRef id="Jer.xxxviii-p1.7" osisRef="Bible:Jer.37.16-Jer.37.21" parsed="|Jer|37|16|37|21" passage="Jer 37:16-21">ver. 16-21</scripRef>.</p>
<scripCom id="Jer.xxxviii-p1.8" osisRef="Bible:Jer.37" parsed="|Jer|37|0|0|0" passage="Jer 37" type="Commentary"/>
<scripCom id="Jer.xxxviii-p1.9" osisRef="Bible:Jer.37.1-Jer.37.10" parsed="|Jer|37|1|37|10" passage="Jer 37:1-10" type="Commentary"/><div class="Commentary" id="Jer.xxxviii-p1.10">
<h4 id="Jer.xxxviii-p1.11">Zedekiah's Wicked Reign; Sign of
Jerusalem. (<span class="smallcaps" id="Jer.xxxviii-p1.12">b. c.</span> 589.)</h4>
<p class="passage" id="Jer.xxxviii-p2" shownumber="no">1 And king Zedekiah the son of Josiah reigned
instead of Coniah the son of Jehoiakim, whom Nebuchadrezzar king of
Babylon made king in the land of Judah.   2 But neither he,
nor his servants, nor the people of the land, did hearken unto the
words of the <span class="smallcaps" id="Jer.xxxviii-p2.1">Lord</span>, which he spake by
the prophet <scripRef id="Jer.xxxviii-p2.2" osisRef="Bible:Jer.3" parsed="|Jer|3|0|0|0" passage="Jeremiah. 3">Jeremiah.   3</scripRef> And Zedekiah the king sent Jehucal
the son of Shelemiah and Zephaniah the son of Maaseiah the priest
to the prophet Jeremiah, saying, Pray now unto the <span class="smallcaps" id="Jer.xxxviii-p2.3">Lord</span> our God for us.   4 Now Jeremiah came
in and went out among the people: for they had not put him into
prison.   5 Then Pharaoh's army was come forth out of Egypt:
and when the Chaldeans that besieged Jerusalem heard tidings of
them, they departed from Jerusalem.   6 Then came the word of
the <span class="smallcaps" id="Jer.xxxviii-p2.4">Lord</span> unto the prophet Jeremiah,
saying,   7 Thus saith the <span class="smallcaps" id="Jer.xxxviii-p2.5">Lord</span>, the God of Israel; Thus shall ye say to
the king of Judah, that sent you unto me to enquire of me; Behold,
Pharaoh's army, which is come forth to help you, shall return to
Egypt into their own land.   8 And the Chaldeans shall come
again, and fight against this city, and take it, and burn it with
fire.   9 Thus saith the <span class="smallcaps" id="Jer.xxxviii-p2.6">Lord</span>;
Deceive not yourselves, saying, The Chaldeans shall surely depart
from us: for they shall not depart.   10 For though ye had
smitten the whole army of the Chaldeans that fight against you, and
there remained <i>but</i> wounded men among them, <i>yet</i> should
they rise up every man in his tent, and burn this city with
fire.</p>
<p class="indent" id="Jer.xxxviii-p3" shownumber="no">Here is, 1. Jeremiah's preaching slighted,
<scripRef id="Jer.xxxviii-p3.1" osisRef="Bible:Jer.37.1-Jer.37.2" parsed="|Jer|37|1|37|2" passage="Jer 37:1,2"><i>v.</i> 1, 2</scripRef>. Zedekiah
succeeded Coniah, or Jeconiah, and, though he saw in his
predecessor the fatal consequences of contemning the word of God,
yet he did not take warning, nor give any more regard to it than
others had done before him. <i>Neither he, nor his</i> courtiers,
<i>nor the people of the land, hearkened unto the words of the
Lord,</i> though they already began to be fulfilled. Note, Those
have hearts wretchedly hard indeed that see God's judgments on
others, and feel them on themselves, and yet will not be humbled
and brought to heed what he says. These had proof sufficient that
it was the Lord who spoke by Jeremiah the prophet, and yet they
would not hearken to him. 2. Jeremiah's prayers desired. Zedekiah
sent messengers to him, saying, <i>Pray now unto the Lord our God
for us.</i> He did so before (<scripRef id="Jer.xxxviii-p3.2" osisRef="Bible:Jer.21.1-Jer.21.2" parsed="|Jer|21|1|21|2" passage="Jer 21:1,2"><i>ch.</i> xxi. 1, 2</scripRef>), and one of the
messengers, Zephaniah, is the same there and here. Zedekiah is to
be commended for his, and it shows that he had some good in him,
some sense of his need of God's favour and of his own unworthiness
to ask it for himself, and some value for good people and good
ministers, who had an interest in Heaven. Note, When we are in
distress we ought to desire the prayers of our ministers and
Christian friends, for thereby we put an honour upon prayer, and an
esteem upon our brethren. Kings themselves should look upon their
praying people as the strength of the nation, <scripRef id="Jer.xxxviii-p3.3" osisRef="Bible:Zech.12.5 Bible:Zech.12.10" parsed="|Zech|12|5|0|0;|Zech|12|10|0|0" passage="Zec 12:5,10">Zech. xii. 5, 10</scripRef>. And yet this does but
help to condemn Zedekiah out of his own mouth. If indeed he looked
upon Jeremiah as a prophet, whose prayers might avail much both for
him and his people, why did he not then believe him, and <i>hearken
to the words of the Lord</i> which he spoke by him? He desired his
good prayers, but would not take his good counsel, nor be ruled by
him, though he spoke in God's name, and it appears by this that
Zedekiah knew he did. Note, It is common for those to desire to be
prayed for who will not be advised; but herein they put a cheat
upon themselves, for how can we expect that God should hear others
speaking to him for us if we will not hear them speaking to us from
him and for him? Many who despise prayer when they are in
prosperity will be glad of it when they are in adversity. Now
<i>give us of your oil.</i> When Zedekiah sent to the prophet to
pray for him, he had better have sent for the prophet to pray with
him; but he thought that below him: and how can those expect the
comforts of religion who will not stoop to the services of it? 3.
Jerusalem flattered by the retreat of the Chaldean army from it.
Jeremiah was now at liberty (<scripRef id="Jer.xxxviii-p3.4" osisRef="Bible:Jer.37.4" parsed="|Jer|37|4|0|0" passage="Jer 37:4"><i>v.</i>
4</scripRef>); he <i>went in and out among the people,</i> might
freely speak to them and be spoken to by them. Jerusalem also, for
the present, was at liberty, <scripRef id="Jer.xxxviii-p3.5" osisRef="Bible:Jer.37.5" parsed="|Jer|37|5|0|0" passage="Jer 37:5"><i>v.</i>
5</scripRef> Zedekiah, though a tributary to the king of Babylon,
had entered into a private league with Pharaoh king of Egypt
(<scripRef id="Jer.xxxviii-p3.6" osisRef="Bible:Ezek.17.15" parsed="|Ezek|17|15|0|0" passage="Eze 17:15">Ezek. xvii. 15</scripRef>), pursuant
to which, when the king of Babylon came to chastise him for his
treachery, the king of Egypt, though he came no more in person
after that great defeat which Nebuchadnezzar gave him in the reign
of Jehoiakim (<scripRef id="Jer.xxxviii-p3.7" osisRef="Bible:2Kgs.24.7" parsed="|2Kgs|24|7|0|0" passage="2Ki 24:7">2 Kings xxiv.
7</scripRef>), yet sent some forces to relieve Jerusalem when it
was besieged, upon notice of the approach of which the Chaldeans
raised the siege, probably not for fear of them but in policy, to
fight them at a distance, before any of the Jewish forces could
join them. From this they encouraged themselves to hope that
Jerusalem was delivered for good and all out of the hands of its
enemies and that the storm was quite blown over. Note, Sinners are
commonly hardened in their security by the intermissions of
judgments and the slow proceedings of them; and those who will not
be awakened by the word of God may justly be lulled asleep by the
providence of God. 4. Jerusalem threatened with the return of the
Chaldean army and with ruin by it. Zedekiah sent to Jeremiah to
desire him to pray for them, that the Chaldean army might not
return; but Jeremiah sends him word back that the decree had gone
forth, and that it was but a folly for them to expect peace, for
God had begun a controversy with them, which he would make an end
of: <i>Thus saith the Lord, Deceive not yourselves,</i> <scripRef id="Jer.xxxviii-p3.8" osisRef="Bible:Jer.37.9" parsed="|Jer|37|9|0|0" passage="Jer 37:9"><i>v.</i> 9</scripRef>. Note, Satan himself,
though he is the great deceiver, could not deceive us if we did not
deceive ourselves; and thus sinners are their own destroyers by
being their own deceivers, of which this is an aggravation that
they are so frequently warned of it and cautioned not to deceive
themselves, and they have the word of God, the great design of
which is to undeceive them. Jeremiah uses no dark metaphors, but
tells them plainly, (1.) That the Egyptians shall retreat, and
either give back or be forced back, into <i>their own land</i>
(<scripRef id="Jer.xxxviii-p3.9" osisRef="Bible:Ezek.17.17" parsed="|Ezek|17|17|0|0" passage="Eze 17:17">Ezek. xvii. 17</scripRef>), which
was said of old (<scripRef id="Jer.xxxviii-p3.10" osisRef="Bible:Isa.30.7" parsed="|Isa|30|7|0|0" passage="Isa 30:7">Isa. xxx.
7</scripRef>), and is here said again, <scripRef id="Jer.xxxviii-p3.11" osisRef="Bible:Jer.37.7" parsed="|Jer|37|7|0|0" passage="Jer 37:7"><i>v.</i> 7</scripRef>. The Egyptians shall help in
vain; they shall not dare to face the Chaldean army, but shall
retire with precipitation. Note, If God help us not, no creature
can. As no power can prevail against God, so none can avail without
God nor countervail his departures from us. (2.) That the Chaldeans
shall return, and shall renew the siege and prosecute it with more
vigour than ever: <i>They shall not depart</i> for good and all
(<scripRef id="Jer.xxxviii-p3.12" osisRef="Bible:Jer.37.9" parsed="|Jer|37|9|0|0" passage="Jer 37:9"><i>v.</i> 9</scripRef>); <i>they
shall come again</i> (<scripRef id="Jer.xxxviii-p3.13" osisRef="Bible:Jer.37.8" parsed="|Jer|37|8|0|0" passage="Jer 37:8"><i>v.</i>
8</scripRef>); they shall <i>fight against the city.</i> Note, God
has the sovereign command of all the hosts of men, even of those
that know him not, that own him not, and they are all made to serve
his purposes. He directs their marches, their counter-marches,
their retreats, their returns, as it pleases him; and furious
armies, like <i>stormy winds,</i> in all their motions are
<i>fulfilling his word.</i> (3.) That Jerusalem shall certainly be
delivered into the hand of the Chaldeans: <i>They shall take it,
and burn it with fire,</i> <scripRef id="Jer.xxxviii-p3.14" osisRef="Bible:Jer.37.8" parsed="|Jer|37|8|0|0" passage="Jer 37:8"><i>v.</i>
8</scripRef>. The sentence passed upon it shall be executed, and
they shall be the executioners. "O but" (say they) "the Chaldeans
have withdrawn; they have quitted the enterprise as impracticable."
"And though they have," says the prophet, "nay, <i>though you had
smitten</i> their army, so that many were slain and all the rest
wounded, yet those <i>wounded men should rise up and burn this
city,</i>" <scripRef id="Jer.xxxviii-p3.15" osisRef="Bible:Jer.37.10" parsed="|Jer|37|10|0|0" passage="Jer 37:10"><i>v.</i> 10</scripRef>.
This is designed to denote that the doom passed upon Jerusalem is
irrevocable, and its destruction inevitable; it must be laid in
ruins, and these Chaldeans are the men that must destroy it, and it
is now in vain to think of evading the stroke or contending with
it. Note, Whatever instruments God has determined to make use of in
any service for him, whether or mercy or judgment, they shall
accomplish that for which they are designed, whatever incapacity or
disability they may lie under or be reduced to. Those by whom God
has resolved to save or to destroy, saviours they shall be and
destroyers they shall be, yea, though there were all wounded; for
as when God has work to do he will not want instruments to do it
with, though they may seem far to seek, so when he has chosen his
instruments they shall do the work, though they may seem very
unlikely to accomplish it.</p>
</div><scripCom id="Jer.xxxviii-p3.16" osisRef="Bible:Jer.37.11-Jer.37.21" parsed="|Jer|37|11|37|21" passage="Jer 37:11-21" type="Commentary"/><div class="Commentary" id="Jer.xxxviii-p3.17">
<h4 id="Jer.xxxviii-p3.18">Jeremiah Attempts to Quit Jerusalem;
Jeremiah Imprisoned; Jeremiah Favoured by the King. (<span class="smallcaps" id="Jer.xxxviii-p3.19">b.
c.</span> 589.)</h4>
<p class="passage" id="Jer.xxxviii-p4" shownumber="no">11 And it came to pass, that when the army of
the Chaldeans was broken up from Jerusalem for fear of Pharaoh's
army,   12 Then Jeremiah went forth out of Jerusalem to go
into the land of Benjamin, to separate himself thence in the midst
of the people.   13 And when he was in the gate of Benjamin, a
captain of the ward <i>was</i> there, whose name <i>was</i> Irijah,
the son of Shelemiah, the son of Hananiah; and he took Jeremiah the
prophet, saying, Thou fallest away to the Chaldeans.   14 Then
said Jeremiah, <i>It is</i> false; I fall not away to the
Chaldeans. But he hearkened not to him: so Irijah took Jeremiah,
and brought him to the princes.   15 Wherefore the princes
were wroth with Jeremiah, and smote him, and put him in prison in
the house of Jonathan the scribe: for they had made that the
prison.   16 When Jeremiah was entered into the dungeon, and
into the cabins, and Jeremiah had remained there many days;  
17 Then Zedekiah the king sent, and took him out: and the king
asked him secretly in his house, and said, Is there <i>any</i> word
from the <span class="smallcaps" id="Jer.xxxviii-p4.1">Lord</span>? And Jeremiah said,
There is: for, said he, thou shalt be delivered into the hand of
the king of Babylon.   18 Moreover Jeremiah said unto king
Zedekiah, What have I offended against thee, or against thy
servants, or against this people, that ye have put me in prison?
  19 Where <i>are</i> now your prophets which prophesied unto
you, saying, The king of Babylon shall not come against you, nor
against this land?   20 Therefore hear now, I pray thee, O my
lord the king: let my supplication, I pray thee, be accepted before
thee; that thou cause me not to return to the house of Jonathan the
scribe, lest I die there.   21 Then Zedekiah the king
commanded that they should commit Jeremiah into the court of the
prison, and that they should give him daily a piece of bread out of
the bakers' street, until all the bread in the city were spent.
Thus Jeremiah remained in the court of the prison.</p>
<p class="indent" id="Jer.xxxviii-p5" shownumber="no">We have here a further account concerning
Jeremiah, who relates more passages concerning himself than any
other of the prophets; for the histories of the lives and
sufferings of God's ministers have been very serviceable to the
church, as well as their preaching and writing.</p>
<p class="indent" id="Jer.xxxviii-p6" shownumber="no">I. We are here told that Jeremiah, when he
had an opportunity for it, attempted to retire out of Jerusalem
into the country (<scripRef id="Jer.xxxviii-p6.1" osisRef="Bible:Jer.37.11-Jer.37.12" parsed="|Jer|37|11|37|12" passage="Jer 37:11,12"><i>v.</i> 11,
12</scripRef>): <i>When the Chaldeans</i> had <i>broken up from
Jerusalem</i> because <i>of Pharaoh's army,</i> upon the notice of
their advancing towards them, Jeremiah determined <i>to go into
the</i> country, and (as the margin reads it) <i>to slip away from
Jerusalem in the midst of the people,</i> who, in that interval of
the siege, went out into the country to look after their affairs
there. He endeavoured to steal away in the crowd; for, though he
was a man of great eminence, he could well reconcile himself to
obscurity, though he was one of a thousand, he was content to be
lost in the multitude and buried alive in a corner, in a cottage.
Whether he designed for Anathoth or no does not appear; his
concerns might call him thither, but his neighbours there were such
as (unless they had mended since <scripRef id="Jer.xxxviii-p6.2" osisRef="Bible:Jer.11.21" parsed="|Jer|11|21|0|0" passage="Jer 11:21"><i>ch.</i> xi. 21</scripRef>) might discourage him from
coming among them; or he might intend to hide himself somewhere
where he was not known, and fulfil his own wish (<scripRef id="Jer.xxxviii-p6.3" osisRef="Bible:Jer.9.2" parsed="|Jer|9|2|0|0" passage="Jer 9:2"><i>ch.</i> ix. 2</scripRef>), <i>Oh that I had in the
wilderness a lodging-place!</i> Jeremiah found he could do no good
in Jerusalem; he laboured in vain among them, and therefore
determined to leave them. Note, there are times when it is the
wisdom of good men to retire into privacy, to <i>enter into the
chamber and shut the doors about them,</i> <scripRef id="Jer.xxxviii-p6.4" osisRef="Bible:Isa.26.20" parsed="|Isa|26|20|0|0" passage="Isa 26:20">Isa. xxvi. 20</scripRef>.</p>
<p class="indent" id="Jer.xxxviii-p7" shownumber="no">II. That in this attempt he was seized as a
deserter and committed to prison (<scripRef id="Jer.xxxviii-p7.1" osisRef="Bible:Jer.37.13-Jer.37.15" parsed="|Jer|37|13|37|15" passage="Jer 37:13-15"><i>v.</i> 13-15</scripRef>): <i>He was in the gate
of Benjamin,</i> so far he had gained his point, when <i>a captain
of the ward,</i> who probably had the charge of that gate,
discovered him and <i>took him</i> into custody. He was the
grandson of Hananiah, who, the Jews say, was Hananiah the false
prophet, who contested with Jeremiah (<scripRef id="Jer.xxxviii-p7.2" osisRef="Bible:Jer.28.10" parsed="|Jer|28|10|0|0" passage="Jer 28:10"><i>ch.</i> xxviii. 10</scripRef>), and they add that
this young captain had a spite to Jeremiah upon that account. He
could not arrest him without some pretence, and that which he
charges upon his is, <i>Thou fallest away to the Chaldeans</i>—an
unlikely story, for the Chaldeans had now gone off, Jeremiah could
not reach them; or, if he could, who would go over to a baffled
army? Jeremiah therefore with good reason, and with both the
confidence and the mildness of an innocent man, denies the charge:
"<i>It is false; I fall not away to the Chaldeans;</i> I am going
upon my own lawful occasions." Note, it is no new thing for the
church's best friends to be represented as in the interest of her
worst enemies. Thus have the blackest characters been put upon the
fairest purest minds, and, in such a malicious world as this is,
innocency, nay, excellency itself, is no fence against the basest
calumny. When at any time we are thus falsely accused we may do as
Jeremiah did, boldly deny the charge and then commit our cause to
him that judges righteously. Jeremiah's protestation of his
integrity, though he is a prophet, a man of God, a man of honour
and sincerity, though he is a priest, and is ready to say it <i>in
verbo sacerdotis—on the word of a priest,</i> is not regarded; but
he is brought before the privy-council, who without examining him
and the proofs against him, but upon the base malicious insinuation
of the captain, fell into a passion with him: they <i>were
wroth;</i> and what justice could be expected from men who, being
in anger, would hear no reason? They beat him, without any regard
had to his coat and character, and then <i>put him in prison,</i>
in the worst prison they had, that <i>in the house of Jonathan the
scribe;</i> either it had been his house, and he had quitted it for
the inconveniences of it, but it was thought good enough for a
prison, or it was now his house, and perhaps he was a rigid severe
man, that made it a house of cruel bondage to his prisoners. Into
this prison Jeremiah was thrust, <i>into the dungeon,</i> which was
dark and cold, damp and dirty, the most uncomfortable unhealthy
place in it; in the cells, or <i>cabins,</i> there he must lodge,
among which there is no choice, for they are all alike miserable
lodging-places. <i>There Jeremiah remained many days, and</i> for
aught that appears, nobody came near him or enquired after him. See
what a world this is. The wicked princes, who are in rebellion
against God, lie at ease, lie in state in their palaces, while
godly Jeremiah, who is in the service of God, lies in pain, in a
loathsome dungeon. It is well that there is a world to come.</p>
<p class="indent" id="Jer.xxxviii-p8" shownumber="no">III. That Zedekiah at length sent for him,
and showed him some favour; but probably not till the Chaldean army
had returned and had laid fresh siege to the city. When their vain
hopes, with which they fed themselves (an in confidence of which
they had re-enslaved their servants, <scripRef id="Jer.xxxviii-p8.1" osisRef="Bible:Jer.34.11" parsed="|Jer|34|11|0|0" passage="Jer 34:11"><i>ch.</i> xxxiv. 11</scripRef>), had all vanished,
then they were in a greater confusion and consternation then ever.
"O then" (says Zedekiah) "send in all haste for the prophet; let me
have some talk with him." When the Chaldeans had withdrawn, he only
sent to the prophet to pray for him; but now that they had again
invested the city, he sent for him to consult him. Thus gracious
will men be when pangs come upon them. 1. The king sent for him to
give him private audience as an ambassador from God. He <i>asked
him secretly in his house,</i> being ashamed to be seen in his
company, "<i>Is there any word from the Lord?</i> (<scripRef id="Jer.xxxviii-p8.2" osisRef="Bible:Jer.37.17" parsed="|Jer|37|17|0|0" passage="Jer 37:17"><i>v.</i> 17</scripRef>)—any word of comfort?
Canst thou give us any hopes that the Chaldeans shall again
retire?" Note, Those that will not hearken to God's admonitions
when they are in prosperity would be glad of his consolations when
they are in adversity and expect that his ministers should then
speak words of peace to them; but how can they expect it? What have
they to do with peace? Jeremiah's life and comfort are in
Zedekiah's hand, and he has now a petition to present to him for
his favour, and yet, having this opportunity, he tells him plainly
that <i>there is a word from the Lord,</i> but no word of comfort
for him or his people: <i>Thou shalt be delivered into the hand of
the king of Babylon.</i> If Jeremiah had consulted with flesh and
blood, he would have given him a plausible answer, and, though he
would not have told him a lie, yet he might have chosen whether he
would tell him the worst at this time; what occasion was there for
it, when he had so often told it him before? But Jeremiah was one
that had <i>obtained mercy of the Lord to be faithful,</i> and
would not, to obtain mercy of man, be unfaithful either to God or
to his prince; he therefore tells him the truth, the whole truth.
And, since there was no remedy, it would be a kindness to the king
to know his doom, that, being no surprise to him, it might be the
less a terror, and he might provide to make the best of bad.
Jeremiah takes this occasion to upbraid him and his people with the
credit they gave to the false prophets, who told them that <i>the
king of Babylon</i> should <i>not come</i> at all, or, when he had
withdrawn, should <i>not come</i> again <i>against</i> them,
<scripRef id="Jer.xxxviii-p8.3" osisRef="Bible:Jer.37.19" parsed="|Jer|37|19|0|0" passage="Jer 37:19"><i>v.</i> 19</scripRef>. "<i>Where
are now your prophets,</i> who told you that you should have
peace?" Note, Those who deceive themselves with groundless hopes of
mercy will justly be upbraided with their folly when the event has
undeceived them. 2. He improved this opportunity for the presenting
of a private petition, as a poor prisoner, <scripRef id="Jer.xxxviii-p8.4" osisRef="Bible:Jer.37.18 Bible:Jer.37.20" parsed="|Jer|37|18|0|0;|Jer|37|20|0|0" passage="Jer 37:18,20"><i>v.</i> 18, 20</scripRef>. It was not in
Jeremiah's power to reverse the sentence God had passed upon
Zedekiah, but it was in Zedekiah's power to reverse the sentence
which the princes had given against him; and therefore, since he
thought him fit to be used as a prophet, he would not think him fit
to be abused as the worst of malefactors. He humbly expostulates
with the king: "<i>What have I offended against thee, or thy
servants, or this people,</i> what law have I broken, what injury
have I done to the common welfare, <i>that you have put me in
prison?</i>" And many a one that has been very hardly dealt with
has been able to make the same appeal and to make it good. He
likewise earnestly begs, and very pathetically (<scripRef id="Jer.xxxviii-p8.5" osisRef="Bible:Jer.37.20" parsed="|Jer|37|20|0|0" passage="Jer 37:20"><i>v.</i> 20</scripRef>), <i>Cause me to return</i> to
yonder noisome gaol, <i>to the house of Jonathan the scribe, lest I
die there.</i> This was the language of innocent nature, sensible
of its own grievances and solicitous for its own preservation.
Though he was not at all unwilling to die God's martyr, yet, having
so fair an opportunity to get relief, he would not let it slip,
lest he should die his own murderer. When Jeremiah delivered God's
message he spoke as one having authority, with the greatest
boldness; but, when he presented his own request, he spoke as one
under authority, with the greatest submissiveness: <i>Near me, I
pray thee, O my Lord the king! let my supplication, I pray thee, be
accepted before thee.</i> Here is not a word of complaint of the
princes that unjustly committed him, no offer to bring an action of
false imprisonment against them, but all in a way of modest
supplication to the king, to teach us that even when we act with
the courage that becomes the faithful servants of God, yet we must
conduct ourselves with the humility and modesty that become dutiful
subjects to the government God hath set over us. A lion in God's
cause must be a lamb in his own. And we find that God gave Jeremiah
favour in the eyes of the king. (1.) He gave him his request, took
care that he should not die in the dungeon, but ordered that he
should have the liberty of the <i>court of the prison,</i> where he
might have a pleasant walk and breathe a free air. (2.) He gave him
more than his request, took care that he should not die for want,
as many did that had their liberty, by reason of the straitness of
the siege; he ordered him his <i>daily bread out of the</i> public
stock (for the prison was within the verge of the court), <i>till
all the bread was spent.</i> Zedekiah ought to have released him,
to have made him a privy-counsellor, as Joseph was taken from
prison to be the second man in the kingdom. But he had not courage
to do that; it was well he did as he did, and it is an instance of
the care God takes of his suffering servants that are faithful to
him. He can make even their confinement turn to their advantage and
the court of the of their prison to become as green pastures to
them, and raise up such friends to provide for them that <i>in the
days of famine they shall be satisfied. At destruction and famine
thou shalt laugh.</i></p>
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